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"And I beheld, and heard the voice of one eagle flying through the midst of heaven, saying with a loud voice: Woe, woe, woe to the inhabitants of the earth....[Apocalypse (Revelation) 8:13]

Tuesday, May 16, 2017

Novus Ordo: Interreligious dialogue with Mammon?

We are only just beginning a real encounter with un-religion, and it
will take generations of seeking and finding God in it.
(??)

Father William Grimm

Shortly
after my ordination and assignment to Japan, an elderly Japanese priest
told me about an experience he had as a young man sometime before World
War II. A European bishop was visiting Tokyo, and the then-young priest
was assigned to be his tour guide for a day.
In the morning, they went to the Ginza shopping district and spent
time exploring department stores. The bishop was impressed at how
up-to-date everything seemed and praised Japan for its embrace of
Western modernity.

In the afternoon, they visited Tokyo's oldest Buddhist temple,
Senso-ji, which dates back to 645 A.D., though the present buildings are
replacements of those that burned down in World War II bombing raids
that destroyed most of Tokyo.
The temple, more commonly known as Asakusa Kannon, is one of the
most-visited spiritual sites in the world, with some 30 million people
coming each year. Most of them are probably tourists, and when I take
visitors there, I get the impression that most of those tourists are
Chinese.
The bishop's response to what he saw was critical of the temple, its
devotees (few, if any, tourists back then) and what went on there,
saying it was all paganism and demon worship.
The priest replied, "This morning, I took you to the temples of
Mammon, and you praised them. Now, I've taken you to a place where my
people have come for centuries for spiritual reasons, and you call it
evil!"
That one sentence epitomizes why the church can be, must be and is
engaged in exploring the meaning of religious pluralism for the mission
of Christianity today.
Many years later, when I was reassigned to Japan after more than a
decade away, I asked a friend, a Japanese layman who had studied
theology, if he had any advice for me now that I was back in Japan.
"Yeah. Don't get into religious archeology."
I asked what he meant, and he explained that in response to the new
emphasis on interreligious sharing, increasing numbers of Christians in
Japan, including foreign missionaries, study Buddhism and engage in
Christianized Zen meditation.
He did not have problems with that per se (nor do I, though I also
realize that Zen's popularity in old Japan was due to its effectiveness
at helping samurai become more efficient killing machines).
My friend commented that Japan today is no longer the land of Zen and
such. The Gospel must be lived and proclaimed in a different Japan from
that of the past. In other words, the land of department stores.
That is not just the case in Japan. Increasingly throughout Asia, as
already in large parts of the West, we are entering, or are already in, a
world where large parts of the population can be described as
post-religious.
Interreligious dialogue today must not look simply to shrines and
temples, icons and festivals. It must find ways to approach a world of
social media and selfies, celebrities and profit-making, with a
conviction that in some way known but to God, the non-religious world in
which so many of us live can "reflect a ray of that Truth which
enlightens all men". (Vatican II, Nostra Aetate, Declaration on the
Relation of the Church to Non-Christian Religions, 2).
We must learn to approach Mammon's realm with the conviction that the
Holy Spirit is as much at work there as in more easily recognizable
"religious" aspects of humanity.
Otherwise, we may be no different from that bishop long ago, seeing
only pagan demonism or acquisitive consumerism where people might
actually be searching for, and to some extent, finding something to give
a sense of purpose to their lives.
We must resist the sin of spiritual snobbery. In fact, the frantic
fad followers we might disdain are, perhaps, searching, though unaware
and mistaken, with more fervor than some of those (us?) engaged in some
"religious" activity out of habit.
If believers confidently accompany them as they search, we may be
able to shine the light of the Gospel on the reality with which they and
we live, convinced that we have something to offer by way of guidance,
insight, and hope in their search.
In that light, we may learn new things about the Holy Spirit who
moves freely through this world in which all is touched by the fact that
in the Incarnation it has become God's home.
How shall we do it? I don't know. We are only just beginning a real
encounter with un-religion, and it will take generations of seeking and
finding God in it before we can adequately express the mystery.
One thing I do know is that at least attempting to find the Spirit at
work in a secularized society is more physically comfortable than
sitting in a Zen posture.

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Archbishop Lefebvre

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“Well, we are not of this religion. We do not accept this new religion. We are of the religion of all time; we are of the Catholic religion. We are not of this 'universal religion' as they call it today-this is not the Catholic religion any more. We are not of this Liberal, Modernist religion which has its own worship, its own priests, its own faith, its own catechisms, its own Bible, the 'ecumenical Bible'-these things we do not accept."

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"I am worried by the Blessed Virgin's messages to Lucy of Fatima. This persistence of Mary about the dangers which menace the Church is a divine warning against the suicide of altering the Faith, in Her liturgy, Her theology and Her soul. … I hear all around me innovators who wish to dismantle the Sacred Chapel, destroy the universal flame of the Church, reject Her ornaments and make Her feel remorse for Her historical past."A day will come when the civilized world will deny its God, when the Church will doubt as Peter doubted. She will be tempted to believe that man has become God. In our churches, Christians will search in vain for the red lamp where God awaits them. Like Mary Magdalene, weeping before the empty tomb, they will ask, 'Where have they taken Him?'"

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St. Bernard:

Go forth confidently then, you knights, and repel the foes of the cross of Christ with a stalwart heart. Know that neither death nor life can separate you from the love of God which is in Jesus Christ, and in every peril repeat, "Whether we live or whether we die, we are the Lord's." What a glory to return in victory from such a battle! How blessed to die there as a martyr! Rejoice, brave athlete, if you live and conquer in the Lord; but glory and exult even more if you die and join your Lord. Life indeed is a fruitful thing and victory is glorious, but a holy death is more important than either. If they are blessed who die in the Lord, how much more are they who die for the Lord!

How secure, I say, is life when death is anticipated without fear; or rather when it is desired with feeling and embraced with reverence! How holy and secure this knighthood and how entirely free of the double risk run by those men who fight not for Christ! Whenever you go forth, O worldly warrior, you must fear lest the bodily death of your foe should mean your own spiritual death, or lest perhaps your body and soul together should be slain by him.

Indeed, danger or victory for a Christian depends on the dispositions of his heart and not on the fortunes of war. If he fights for a good reason, the issue of his fight can never be evil; and likewise the results can never be considered good if the reason were evil and the intentions perverse. If you happen to be killed while you are seeking only to kill another, you die a murderer. If you succeed, and by your will to overcome and to conquer you perchance kill a man, you live a murderer. Now it will not do to be a murderer, living or dead, victorious or vanquished. What an unhappy victory--to have conquered a man while yielding to vice, and to indulge in an empty glory at his fall when wrath and pride have gotten the better of you!

But what of those who kill neither in the heat of revenge nor in the swelling of pride, but simply in order to save themselves? Even this sort of victory I would not call good, since bodily death is really a lesser evil than spiritual death. The soul need not die when the body does. No, it is the soul which sins that shall die.

The knight of Christ, I say, may strike with confidence and die yet more confidently, for he serves Christ when he strikes, and serves himself when he falls. Neither does he bear the sword in vain, for he is God's minister, for the punishment of evildoers and for the praise of the good. If he kills an evildoer, he is not a mankiller, but, if I may so put it, a killer of evil. He is evidently the avenger of Christ towards evildoers and he is rightly considered a defender of Christians. Should he be killed himself, we know that he has not perished, but has come safely into port.

Once he finds himself in the thick of battle, this knight sets aside his previous gentleness, as if to say, "Do I not hate those who hate you, O Lord; am I not disgusted with your enemies?" These men at once fall violently upon the foe, regarding them as so many sheep. No matter how outnumbered they are, they never regard these as fierce barbarians or as awe-inspiring hordes. Nor do they presume on their own strength, but trust in the Lord of armies to grant them the victory.

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Saint Athanasius

"May God console you! ... What saddens you ... is the fact that others have occupied the churches by violence, while during this time you are on the outside. It is a fact that they have the premises – but you have the Apostolic Faith. They can occupy our churches, but they are outside the true Faith. You remain outside the places of worship, but the Faith dwells within you. Let us consider: what is more important, the place or the Faith?The true Faith, obviously. Who has lost and who has won in the struggle – the one who keeps the premises or the one who keeps the Faith? True, the premises are good when the Apostolic Faith is preached there; they are holy if everything takes place there in a holy way ..."You are the ones who are happy; you who remain within the Church by your Faith, who hold firmly to the foundations of the Faith which has come down to you from Apostolic Tradition. And if an execrable jealousy has tried to shake it on a number of occasions, it has not succeeded. They are the ones who have broken away from it in the present crisis. No one, ever, will prevail against your Faith, beloved Brothers. And we believe that God will give us our churches back some day. "Thus, the more violently they try to occupy the places of worship, the more they separate themselves from the Church. They claim that they represent the Church; but in reality, they are the ones who are expelling themselves from it and going astray. Even if Catholics faithful to Tradition are reduced to a handful, they are the ones who are the true Church of Jesus Christ."